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influence that the discovery of fuch a being must neceffarily have on the minds of all that have but once heard of it, is fo great, and carries fuch a weight of thought and communication with it, that it feems. ftranger to me that a whole nation of men fhould be any where found fo brutish as to want the notion of a God, than that they fhould be without any notion of numbers or fire.

$ 10.

THE name of God being once mentioned in any part of the world, to exprefs a fuperior, powerful, wife, invisible Being, the suitableness of such a notion to the principles of common reason, and the intereft men will always have to mention it often, must neceffarily fpread it far and wide, and continue it down to all generations; though yet the general reception of this name, and fome imperfect and unsteady notions conveyed thereby to the unthinking part of mankind, prove not the idea to be innate, but only that they who made the discovery had made a right ufe of their reafon, thought maturely of the causes of things, and traced them to their original; from whom other lefs confidering people having once received fo important a notion, it could not eafily be loft again.

II.

THIS is all could be inferred from the notion of a God, were it to be found universally in all the tribes of mankind, and generally acknowledged by men grown to maturity in all countries; for the generality of the acknowledging of a God, as I imagine, is extended no farther than that; which if it be fufficient to prove the idea of God innate, will as well prove the idea of fire innate, fince I think it may truly be faid, that there is not a person in the world who has a notion of a God, who has not alfo the idea of fire. I doubt not, but if a colony of young childrea fhould be placed in an ifland where no fire was, they would certainly neither have any notion of fuch a thing, nor name for it, how generally foever it were received and known in all the world befides; and perhaps, too, their apprehenfion

would be as far removed from any name or notion of a God, till fome one amongst them had employed his thoughts to inquire into the conftitution and caufes of things, which would easily lead him to the notion of a God; which having once taught to others, reafon, and the natural propenfity of their own thoughts, would afterwards propagate, and continue amongst them. $12. Suitable to GOD's Goodness that all Men fhould have an Idea of him, therefore naturally imprinted by bim, anfiered.

INDEED it is urged, That it is fuitable to the goodness of God to imprint upon the minds of men characters and notions of himself, and not to leave them in the dark and doubt in fo grand a concernment, and alfo by that means to fecure to himself the homage and veneration due from fo intelligent a creature as man, and therefore he has done it.

This argument, if it be of any force, will prove much more than those who use it in this cafe expect from it; for if we may conclude that God hath done for men all that men fhall judge is best for them, because it is fuitable to his good nefs fo to do, it will prove not only that God has imprinted on the minds of men an idea of himself, but that he hath plainly stamped there, in fair characters, all that men ought to know or believe of him, all that they ought to do in obedience to his will, and that he hath given them a will and affections conformable to it. This, no doubt, every one will think better for men, than that they fhould in the dark grope after knowledge, as St. Paul tells us all nations did after God, Acts xvii. 27. than that their wills should clash with their understandings, and their appetites crofs their duty. The Romanifts fay, it is best for men, and so suitable to the goodness of God, that there should be an infallible judge of controverfies on earth, and therefore there is one; and I, by the fame reafon, fay, it is better for men that every man himself should be infallible. I leave them to confider, whether, by the force of this argument, they shall think that every man is fo. I think it a very

good argument to say, the infinitely wife God hath made it fo; and therefore it is beft. But it feems to me a little too much confidence of our own wisdom, to fay, 1 think it beft, and therefore God hath made it fo; and in the matter in hand, it will be in vain to argue from fuch a topic that God hath done fo, when certain experience thows us that he hath not. But the goodness of God hath not been wanting to men without such original impreffions of knowledge, or ideas ftamped on the mind; fince he hath furnished man with those faculties, which will ferve for the fufficient discovery of all things requifite to the end of fuch a being. And I doubt not but to fhow that a man, by the right use of his natural abilities, may, without any innate prin-ciples, attain the knowledge of a God, and other things that concern him. God having endued man with those faculties of knowing which he hath, was no more obliged by his goodness to implant those innate notions in his mind, than that having given him reason, hands, and materials, he fhould build him bridges or houses; which fome people in the world, however of good parts, do either totally want, or are but ill provided of, as well as others are wholly without ideas of God, and principles of morality, or at least, have but very ill ones; the reafon in both cafes being, that they never employed their parts, faculties, and powers, induftrioufly that way, but contented themfelves with the opinions, fashions, and things of their country, as they found them, without looking any farther.. Had you or I been born at the Bay of Soldania, poffibly our thoughts and notions had not exceeded those brutish ones of the Hottentots that inhabit there; and had the Virginia king Apochancana been educated in Eng-land, he had perhaps been as knowing a divine, and as good a mathematician as any in it; the difference between him and a more improved Englishman lying barely in this, that the exercife of his faculties was bounded within the ways, modes, and notions of his own country, and never directed to any other, or farther in-quiries; and if he had not any idea of a God, it was

only because he pursued not those thoughts that would have led him to it.

13. Ideas of GOD various in different Men. I GRANT, that if there were any ideas to be found imprinted on the minds of men, we have reason to expect it fhould be the notion of their Maker, as a mark GOD fet on his own workmanship, to mind man of his dependence and duty, and that herein should appear the first inftances of human knowledge. But how late is it before any fuch notion is discoverable in children? And when we find it there, how much more does it refemble the opinion and notion of the teacher, than represent the true God? He that fhall obferve in children the progrefs whereby their minds attain the knowledge they have, will think that the objects they do first and most familiarly converse with, are thofe that make the first impreffions on their understandings; nor will he find the least footsteps of any other. It is eafy to take notice how their thoughts enlarge themselves, only as they come to be acquainted with a greater variety of fenfible objects, to retain the ideas of them in their memories, and to get the skill to compound and enlarge them, and several ways put them together. How by these means they come to frame in their minds an idea men have of a Deity, I shall hereafter show.

§ 14.

CAN it be thought, that the ideas men have of God, are the characters and marks of himself, engraven in their minds by his own finger, when we fee that in the fame country, under one and the fame name, men have far different, nay, often contrary and inconfiftent ideas and conceptions of him? Their agreeing in a name or found will scarce prove an innate notion of him.

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WHAT true or tolerable notion of a Deity could they have, who acknowledged and worshipped hundreds? Every deity that they owned above one, was an infallible evidence of their ignorance of him, and a proof that they had no true notion of God, where unity, infinity, and eternity were excluded. To which if we add their grofs conceptions of corporeity, expreffed in

their images and representations of their deities, the amours, marriages, copulations, lufts, quarrels, and other mean qualities attributed by them to their gods, we fhall have little reafon to think, that the heathen world, i. e. the greatest part of mankind, had fuch ideas of God in their minds, as he himself, out of care that they fhould not be mistaken about him, was author of. And this univerfality of confent, fo much argued, if it prove any native impreffions, it will be only this, that God imprinted on the minds of all men, fpeaking the fame language, a name for himself, but not any idea, fince thofe people, who agreed in the name, had at the fame time far different apprehenfions about the thing fignified. If they fay, that the variety of deities worfhipped by the heathen world, were but figurative ways of expreffing the feveral attributes of that incomprehenfible Being, or feveral parts of his providence; I anfwer, What they might be in their original, 1 will not here inquire, but that they were fo in the thoughts of the vulgar, 1, think nobody will affirm. And he that will confult the voyage of the Bishop of Beryte, c. 13. (not to mention other testimonies) will find, that the theology of the Siamites profeffedly owns a plurality of gods; or, as the Abbé de Choify more judiciously remarks, in his journal du Voyage de Siam, 107177, it confifts properly in acknowledging no god at

all.

If it be faid, that wife men of all nations came to have true conceptions of the unity and infinity of the Deity, I grant it. But then this,

Firft, Excludes univerfality of consent in any thing but the name; for those wife men being very few, perhaps one of a thousand, this univerfality is very nar

row.

Secondly, It feems to me plainly to prove, that the trueft and beft notions men had of God were not imprinted, but acquired by thought and meditation, and a right ufe of their faculties, fince the wife and confiderate men of the world, by a right and careful employment of their thoughts and reafon, attained true

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